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Psalm 92 is titled “A Psalm. A Song for the Sabbath.” The Sabbath was a central institution in the Old Testament. God had strictly charged Israel to keep the Sabbath day holy. God declared that He had grounded the sanctity of the Sabbath in His creation (Gen. 2:3; Ex. 20:8–11) and in His redemptive work (Deut. 5:12–15). When the prophets warned Israel about her sins, desecration of the Sabbath was listed as a very serious issue (see, for example, Isa. 56; 58). Because of the importance of the Sabbath for Israel, it is surprising that this psalm is the only one in the Psalter that refers to that holy day. Even more surprising, perhaps, is the apparent absence of any clear reference to the Sabbath in the body of the psalm.
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Like many people, I can only handle a relatively small amount of information at a time. I remember as a youth when my father tried to teach me to play golf. Fourteen different instructions bombarded my adolescent brain—knees slightly bent, feet shoulder width apart, left arm straight, eye on the ball, and so on. I decided right then that golf would not be one of my sports. I played football instead. It may be harder, but it is easy to grasp: run, catch, block, and tackle.
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The Reformers placed tremendous stress on the gifts of the Spirit to the whole body of Christ. John Calvin himself has rightly been described as “the theologian of the Holy Spirit” (B.B. Warfield). Yet Reformed Christians always have been given a “bad press” for their views on the gifts of the Holy Spirit.
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At the very heart of the controversy in the sixteenth century was the question of the ground by which God declares anyone righteous in His sight. The psalmist asked, "If you, O Lord, should mark iniquities, O Lord, who could stand?" (Ps. 130:3).
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The actual date of Martin Luther's conversion is disputed. Some place it before the posting of the Ninety-Five Theses; some put it before the Heidelberg Disputation. It is highly likely, however, that Luther’s conversion came in 1519. In reading the whole of the Ninety-Five Theses, it is clear that Luther still held on to a number of formative Roman Catholic doctrines. At that point, he was not in favor of jettisoning the whole of it; he sought instead to correct and purify it from the corruptions that he saw as creeping in during the 1200s through the early 1500s. The corruption culminated in the indulgence sale of Tetzel and Albert and the relic exhibit at Wittenberg. There is also Luther’s own testimony that his “breakthrough” came while he was lecturing through the Psalms a second time. Those lectures were given in the early months of 1519. Many years later, in 1545, Luther reflected on his conversion, and offered up an extraordinary account of this event, one that hinges on understanding the difference between the active and the passive. So, Luther tells us:
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A single event on a single day changed the world. It was October 31, 1517. Brother Martin, a monk and a scholar, had struggled for years with his church, the church in Rome. He had been greatly disturbed by an unprecedented indulgence sale. The story has all the makings of a Hollywood blockbuster. Let's meet the cast.
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The church is always in need of reform. Even in the New Testament, we see Jesus rebuking Peter, and we see Paul correcting the Corinthians. Since Christians are always sinners, the church will always need reform. The question for us, however, is when does the need become an absolute necessity?
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The gospel of Jesus Christ is always at risk of distortion. It became distorted in the centuries leading up to the Protestant Reformation of the sixteenth century. It became distorted at innumerable other points of church history, and it is often distorted today. This is why Martin Luther said the gospel must be defended in every generation. It is the center point of attack by the forces of evil. They know that if they can get rid of the gospel, they can get rid of Christianity.
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